Knowledge in Social Psychology

Love An Empath

For many, “empath” means supernatural people that can take on the abilities and thoughts of people around them. When it comes to pop culture, especially science fiction, this is usually how they are portrayed. In real life, this isn’t that far off (minus the whole supernatural part). Empaths are just highly sensitive individuals, in tuned to the emotions and feelings around them. Every cashier at a store, person at the bank, or customer they have to interact with at work leaves some sort of impression. If that person is hurting, an empath will suddenly feel like they’re hurting. If they are angry, empaths get angry for seemingly no reason at all. It is a rollercoaster depending on the people they come into contact with which can leave them feeling constantly drained or tired. For people who don’t operate on that level of sensitivity it can come across as though empaths are just overly introverted, but it goes much deeper than that. Not every empath is an introvert. Where introversion is having your energy depleted by interactions with other people, being an empath means experiencing specific emotions and feelings on a mental, emotional, and sometimes even physical level. This makes them susceptible to the effects of these feelings such as depression, body aches, anxiety attacks, or food, sex, and alcohol binges that can’t be explained. This means an empath has to be even more intentional about self-care than the average person. For someone who loves an empath all of that can be very difficult to understand. Loving an empath means knowing that events where there will be big groups of people take a significant toll on them. Being surrounded by people means an empath will be taking in all of the emotions and feelings each of those people are experiencing. It’s like being in a room surrounded by TVs that are all playing different stations without a way to control any of them. That office party or family gathering is a barrage to the senses of an empath, leaving them feeling exhausted. Loving an empath also means understanding that there will be times they don’t know how to explain what they’re feeling. With so much information being taken in, it’ll sometimes be hard to verbalize it. They’ll feel things and have no idea why or where it came from. This is not always a part of their lives they can control. Even time and training doesn’t guarantee that an empath will not sometimes get overwhelmed; while it can be managed, it may not ever be fully mastered. Loving an empath means being sympathetic to the fact they’ll unwillingly attract toxicity into their lives. They’re naturally good listeners, caring, and giving which makes them targets for hurt and dysfunction. People will come to them looking for advice, a shoulder to cry on, or just someone to vent to and they’ll feel obligated to be there. It’s very common to find empaths in relationships with narcissistic or dramatic people because empaths care so much about the people around them. Being able to see these unhealthy relationships and steering them away from them will be one of the greatest things you can do to love an empath. Loving an empath means accepting you’ll not be able to hide things from them. They’re essentially human polygraphs meaning if you aren’t being honest, an empath will know, even if they can’t pinpoint exactly about what. Their sensitivity to the energy around them means subtle things that most people miss will be obvious to them. Your body language, the inflection in your voice, and other nonverbal cues will all be apparent. It’s especially important to understand this before getting romantically involved with an empath. For some, your guardedness or half-truths will not necessarily be a deal breaker, particularly if they can identify the root. For others, being romantic with a person that isn’t being transparent with them will be exhausting and they’ll quickly break off the relationship. Loving an empath means allowing them alone time to process. One of the ways an empath centers and focuses is to get away and shut off the flow of information. They’ll need to go on a hike, or go see a movie, or just go sit in a coffee shop to process through the feelings they’re experiencing, including their own. It doesn’t mean they’re cutting you out, it’s just a way of controlling what they’re taking in. Loving an empath will be one of the most fulfilling relationships you’ll ever be in, if you let it. Empaths are the type of people that’ll always be there for you; they’ll understand what you’re feeling, know what you need, and be able to give you the support you’re looking for. However, it also means being as transparent with yourself as you’ll have to be with them. Empaths genuinely want what is best for everyone around them and will do whatever it takes to make that happen. It will be a relationship, romantic or not, that will make you grow as a person and while it may be challenging at first, it will be one of the most honest relationships you’ll ever have.

Changing Lifestyles

Changing Lifestyles

Compare and contrast Malinowski and Brown’s theoretical argument and their understanding of social anthropology

Bronislaw Malinowski and Radcliffe Brown put forward their own respective theories of functionalism. In this essay, I will first mention the arguments put forward by both of them and then I will attempt to find out similarities and differences in those two theories. According to Malinowski, functionalism is the study of the natural aspects of the cultural phenomenon. Malinowski’s notion of functionalism also includes the concept that “human institutions, as well as partial activities within these, are related to primary, that is, biological, or derived, that is, cultural needs.” ( Malinowski 1960, p.159). Thus, his main argument was that culture exists just so that it can satisfy our biological needs.  So, we can say that for Malinowski, the culture was a concrete reality and it was the main focus in his theory. Culture cannot exist without institutions as all institutions have functions for the society. For example, the family is an institution and its function in society is to produce children. We can also say that functions are a heuristic device. In the previous example, we took the institution of the family. What if a couple is a homosexual? Then they will not be able to produce any children. In the same way, the function of the law is to give justice but sometimes that does not happen, for example-the Shah Bano case. Each institution has structures and even though the structures may remain the same, the rituals and the techniques may differ. Malinowski also informed us about the importance of artifacts, which are material objects, which are used by humans to communicate with each other, either by speech or by symbolism. For example, a Hindu woman wears a ‘bindi’ on her forehead and ‘ sindoor’ to show that they are married. In this instance, the ‘bindi’ or the ‘sindoor’ acts as an artifact that shows their commitment to their husbands. He also mentions the importance of language as when an infant is born into a family, the function of the kinship is “to provide the infant with a sociological control of its environment through articulate speech.” ( Malinowski 1960, p. 156) According to Radcliffe Brown, Social Anthropology deals with the study of human society and the investigation of social relations amongst human beings. Brown’s theory of functionalism was in complete contrast to that of Malinowski as he thought that social structures were more important than culture. Brown considered Social Anthropology to be a branch of natural sciences. Brown also attempted to explain it through the methods of natural science. We get to know this when he explains as different branches of science deal with certain kind of structures, such as atomic physics deals with the structure of atoms, there will be a branch of natural sciences “which will have for its task the discovery of the general characteristics of those social structures of which the component units are human beings.” ( Brown 1940, p.2) Brown also used the term ‘Social structures’ to denote the complex network of social relations. Social structures include all interpersonal relationships, and also the division of individuals and groups based on their social role. He also compares humans to animals when referring to associations or relations as he gives the example of a beehive and understands the relation between the queen bee, the workers and the drones. He also mentions some social phenomena such as morals, laws, education etc. and that they play a very important role in the existence of social structures. He also uses the example of Latin as a language to explain how the indirect or direct relationship between a social phenomenon and social structures and the way in which they affect the relations between groups of people.  He regards social structures as a concrete reality and refers to culture as only a vague abstraction.  He also uses the body as an analogy to describe the continuity of social structure – “Throughout the life of an organism its structure is being constantly renewed; and similarly, the social life constantly renews the social structures” ( Brown 1940, p. 4). He's referring to social structures as being constantly renewed gives us the idea that Brown considers social structures to be stable and never-ending. This idea becomes clearer when Brown gives us the term ‘social evolution’, in which evolution means the emergence of new forms of structures while explaining with the example of how an African culture came in contact with an European or Western culture and then produced Western African culture. I will now give an example which I think will make the distinction between these two theories clear. Whenever I am hungry I will want to eat food. According to Malinowski, I will only want to have seafood as I am from Goa because I am used to eating seafood as it is part of my Goan culture. If we take the same situation and compare it with Brown’s argument, he will say that if I am hungry then I will have anything to satisfy my hunger and not only try to find seafood. This is because according to Malinowski, the main aim of culture is to satisfy the physical and the biological needs of the individual but on the other hand, Brown does not think culture has an important part to play in any individuals life. We will first look at the similarities in the theories put forward by Brown and Malinowski. Both Malinowski and Brown and trying to develop a universal understanding of functionalism in which they are trying to attain a method which will be applicable and useful  when comparing different phenomena throughout the world. This is especially true for Malinowski as he talks about his theory being used for the comparative analysis of phenomena in various cultures. Another similarity is that they are using language as a foundation to explain their theories, as we have already seen earlier in the essay. There are also many differences in their theories. The most visible is their view on the theory of culture. For Malinowski, the function of culture was to satisfy the biological needs of the individual and on the other hand, Brown considered culture to be abstract and claimed culture only played a role in maintaining the society and not to satisfy individual needs. Brown also only considered society as a whole and thus considered individuals as irrelevant or replaceable, in contrast to Malinowski, who emphasizes the importance of individuals. Even  though there were many similarities and differences in their theories, both Malinowski and Brown had the greatest influence on the development of functionalism. BIBLIOGRAPHY:- Malinowski, Bronislaw. 1960. A Scientific Theory of Culture and Other Essays. New York: Oxford University Press Brown, A.R. Radcliffe. 1940. “ On Social Structure”. The Journal of the Royal Anthropological Institute of Great Britain and Ireland. 70(1): pp.1-12

Indian Folklore

The Indian Folklores are something which has been travelling since a long time in the roots of the cultural and geographical boundaries of South Asia. They are dynamic in nature but follow the pattern. These folk tales are travelling and an individual hears about it from somebody rather than read about them. These are often told by the older generation of the family to the younger ones, these are also most of the time are added in bedtime stories, as stated (Page-352, A.K Ramanujan, The Collected Essays of A.K Ramanujan). They mainly deal with the household atmosphere and the environment of living, the main emphasis is laid on daily life event hence it makes it promisingly real. It has to do with the social factors of a society as well; the involvement of jealous neighbours is one of the examples of the concentration on social factors (Page-353, A.K Ramanujan, The Collected Essays of A.K Ramanujan).The above mentioned point of involvement of social factors are seen in (Pages-355-356, A.K Ramanujan, The Collected Essays of A.K Ramanujan) where the encounter with the thieves in the Jungle and with the neighbours are stated. These two set of characters are very much found in abundance in a society, a society has thieves as the anti-social elements and socializing needs neighbours. These tales have the motive of showcasing the good versus bad element and also the element of the divine power and the religion. The involvement of religion and divine power is basically to escalate the importance of god. It is an attempt to make the people trust god and believe the divinity is always helpful to the good and punishes the evil (Pages-360&362, A.K Ramanujan, The Collected Essays of A.K Ramanujan); points out how the bowl achieved from the spirits of the ‘Banyan’ tree was placed below the feet of the god by the poor man and how it got entwined in the worship of god and thanking him for the fortune, and also the end shows how the man with the evil intention is punished by the god! The concept of involvement of the society is incomplete without the involvement of family members. The folklores of South Asia have the involvement of family in great extent. There is mentioning of the husband, the mother-in-law, the kind of family; the kind of family like the joint family, how does it represent or portray the lifestyle of the members. It is given emphasis on the status of women in a family, for example (Page-372, A.K, Ramanujan, The Collected Essays of A.K Ramanujan) it is stated how the desires of members in a joint family can lead to relationship of incest. The basic elements or the factors that affect the folklores are the presence of real life events and the presence of the social environment. The folklores are the treasures and representations of cultures which in other words can be called the mirror of the society. It deals with elements in which the society believes in and hence it can be stated that a folklore is impossible with society. 

Notes on Socialization

File contains notes on Socialization of the subject Behavioral Science.

Empathy- Altruism model suggested by Batson.

Brief explanation of Empathy- Altruism model suggested by Batson in PSYCHOLOGY.

'Functions of Attitude'.

Brief note on 'Functions of attitude'.

Nature of attitude

Brief explanation of Nature of attitude in PSYCHOLOGY.

Short note on Social Attitude

Definition , Importance, and features of Social Attitude.

Components of Attitude

Cognitive, conative, affective : components of Attitude.

Major dimensions of attitude

Positive and Negative affect, Seeking and avoiding contact: dimensions of attitude.

FUNDAMENTAL OF COMPUTERS (CONCEPT OF COMPUTER) (First semester notes) Chapter-1 (Part-3) Makhanlal chaturvedi national University,Bhopal

(Part-3) IN This, There is a chapter first of COMPUTER FUNDAMENTAL Subject Part-3 named INTRODUCTION OF COMPUTER Makhanlal Chaturvedi national journalism and communication University, Bhopal. There is a very important note oF Fundamental computers For BCA first semester Students. Share with your friends and help them to learn Fundamental of Computers. There are Five subjects in BCA first semester .